Genesis 34 is a sobering account of rape, deceit, disproportionate revenge, and consequences for Israel’s reputation. The “third day” marks a tactical opportunity for slaughter, not a divine life-and-death decision point or resurrection foreshadowing. Gage uses it to critique Levitical failure and exalt Christ’s priesthood, but the text itself offers no warrant for seeing third-day resurrection here.
Both milestones 8 and 9 shift focus to “life and death decision” on the third day, but neither involves actual death followed by resurrection—only threat/deterrence (8) or inflicted death (9). The pattern remains: numerical “third day” occurrences are amplified into typology without textual support for Paul’s “raised on the third day according to the Scriptures.”
(Genesis 31:2, 22–24 – Laban’s favorable countenance changes “as before [three days]”; Jacob’s flight is reported to Laban “on the third day.” This prompts pursuit, but God intervenes in a dream to deter Laban from harming Jacob.)
Gage frames this as divine protection of the covenant heir (Jacob) from evil intent discovered or activated “on the third day.” Laban’s hostility shifts (v. 2), and Jacob flees under God’s command. The flight is discovered after three days (v. 22). Laban pursues with the intent to harm (v. 29), but God appears in a dream: “Be careful that you speak to Jacob neither good nor bad” (v. 24). This disables Laban’s malice and allows Jacob safe return to the promised land.
Gage typologizes Jacob as a figure of Christ: leaving the Father’s house for a far country, and acquiring a bride (two companies). He is called home, and, after three days, evil intentions (of religious leaders/priests) are deterred by the resurrection. Rachel’s theft of idols and their concealment mock idolatry. This parallels the exposure of false worship.
From the Tanach’s plain Hebrew text and context, this episode does not present a “third day” deliverance-from-death or resurrection motif. The three days are an incidental reporting delay, and no death, burial, or rising occurs.
1. The “Third Day” Is Not a Theological Turning Point of Life from Death
- Gen 31:22: “And Laban was told on the third day that Jacob had fled” (וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי כִּי בָרַח יַעֲקֹב).
- This reflects realistic ancient communication: Jacob flees while Laban is away shearing sheep (v. 19); word reaches Laban after three days of travel/messenger time across the distance.
- The pursuit lasts seven days (v. 23), and God’s intervention happens immediately upon overtaking. There is no three-day liminal period of threat or deliverance from death that follows the discovery.
- No one faces execution or a death decree here; Laban’s anger is real but restrained by divine warning. Jacob is never in mortal peril during a “third day” window.
2. The Narrative Focuses on Covenant Faithfulness and Divine Providence—Not Resurrection Typology
- Core themes: God’s promise to Jacob at Bethel (Gen 28:15, 20–21) fulfilled—protection in exile, return in peace. There is a contrast between Jacob’s God and Laban’s idols (Rachel’s theft and menstrual impurity, hidden by mocking powerless teraphim, v. 34–35).
- Jewish exegesis (Rashi, Rashbam, midrashim) highlights Jacob’s integrity and Laban’s deceitfulness. It highlights the irony of idolatry’s helplessness and God’s sovereignty over family conflict. The three days are logistical, not symbolic of resurrection or deterrence after death.
- No textual language of “life from death,” “rising,” or substitutionary deliverance.
3. Typology Requires Heavy Retrojection
- Jacob → Christ leaving Father’s house: Allegorical stretch (John 1:1, 14; 14:2).
- Two companies/brides → Jesus’ two peoples (Jews and Gentiles, John 10:16).
- Three-day evil intent deterred by resurrection: No death occurs in Gen 31. Deterrence is a preemptive dream warning, not a post-mortem vindication.
Conclusion on Milestone 8
Genesis 31 powerfully illustrates God’s covenant-keeping protection amid family betrayal and idolatry. The “third day” is a mundane reporting interval, not a pattern of divine deterrence from death on the third day. It is also not a pattern of resurrection. Gage’s reading imposes a christological template, emphasizing providence and the mockery of false gods.
Hazan Gavriel ben David